Chinese
思及所言，自己心中亦转动自咒，放射出青黑色光芒，我金刚童子的光芒与二者，令十方诸佛以身语意劝请，令一切有情身语意三之业障清净，复次一切光芒中忿怒尊众，以意充满法界无垠之佛土，降伏魔众及外道大自在天，以及梵天遍入天等，一切诸佛暂且观为寂静之相，一切母神及空行则生起勇猛之心，菩萨众则从等性中起立，声闻缘觉众则从灭尽定中唤醒，降伏凶猛之怨敌魔障，以三界一切有情之邪念镇压，诸忿怒尊之咒音，譬如千劫之雷霆轰鸣，或如倾覆亿万须弥山，或如铁雹之声，如是摄伏三千世界，以威镇三有之方式念诵。于安住之时，一切光芒融入我之心中，以空性之语供养。此乃以十方忿怒尊及方便之修持。以誓言者之修持为：嗡 班杂 枳里 枳拉亚 吽 啪（藏文：ༀ་བཛྲ་ཀཱི་ལི་ཀཱི་ལ་ཡ་ཧཱུྃ་ཕཊ྄，梵文天城体：，梵文罗马拟音：oṃ vajra kīli kīlaya hūṃ phaṭ，汉语字面意思：嗡 班杂 枳里 枳拉亚 吽 啪）。 玛塔玛塔 班杂， 匝拉匝拉 班杂， 索热索热 班杂， 姆热姆热 班杂。如是念诵，自己心间放射光芒，击中四位姊妹。四姊妹之咒语右旋，从种子字放射光芒，四姊妹之四处自处为：尼泊尔中央，扎瓦绒，门隅贝，斯尼南边等四处，二百五十位姊妹，自己以意劝请，直至村落之姊妹，一切恶毒空行母，将命心献于四姊妹。四姊妹亦较先前更具光彩，具威力及神通，复次以命之精华嗡献于我，作为光彩，我观想融入心间吽之足下。完毕后以空性之语供养。四犬之修持为：嗡
English
Thinking of what to say, my own mantra revolves in my heart, radiating blue-black light. The light of myself, Vajrakumara, and these two, urge all the Buddhas of the ten directions with body, speech, and mind. Purifying the obscurations of body, speech, and mind of all sentient beings, again, in all the light, the assembly of wrathful ones, with their minds filling the boundless Buddha-fields of the Dharmadhatu, subduing the Maras and heretics, Mahadeva, Brahma, and Vishnu. All the Buddhas are temporarily regarded as being in a state of samadhi. All the mothers and dakinis generate courage. The Bodhisattvas arise from equanimity. The Shravakas and Pratyekabuddhas are awakened from the extreme of cessation. The fierce enemies and obstructors are subdued. Suppressing the wrong thoughts of all sentient beings in the three realms, the sound of the mantras of the wrathful ones is like the roar of a thousand kalpa-long dragons, or like the collapse of a billion Mount Merus, or like the sound of iron hail. Thus, one should recite in a manner that subdues the three thousand worlds, or in a manner that overpowers the three realms. At the time of settling, all the light is absorbed into my heart. Offerings are made with empty words. This is the practice of propitiating the wrathful ones of the ten directions and the means of wrath. The practice of the oath-bound one is: Oṃ Vajra Kīli Kīlaya Hūṃ Phaṭ (藏文：ༀ་བཛྲ་ཀཱི་ལི་ཀཱི་ལ་ཡ་ཧཱུྃ་ཕཊ྄，梵文天城体：，梵文罗马拟音：oṃ vajra kīli kīlaya hūṃ phaṭ，汉语字面意思：嗡 班杂 枳里 枳拉亚 吽 啪). Mata Mata Vajra, Jvala Jvala Vajra, Suru Suru Vajra, Muru Muru Vajra. By reciting this, light radiates from my heart, striking the four sisters. The mantra of the four sisters revolves to the right, and light radiates from the seed syllables. The four abodes of the four sisters are: the center of Nepal, Tsawarong, Mön country Be, and the edge of Sninam. The two hundred and fifty sisters, I urge with my mind, up to the sisters of the village. All the evil dakinis offer their life-essence to the four sisters. The four sisters are even more radiant than before, endowed with power and magical abilities. Again, offering the essence of life, Oṃ, to me as radiance, I visualize it dissolving into the foot of the Hūṃ in my heart. After finishing, offerings are made with empty words. The practice of the four dogs is: Oṃ
Chinese
嗡 班杂 枳里 枳拉亚 吽 啪！哈纳哈纳 班杂。达哈达哈 班杂。巴匝巴匝 班杂。玛塔玛塔 班杂。仅仅念诵四犬之咒，从自己的心间发出光芒，击中四犬的喉咙。咒语向右旋转，光芒照射到种子字上，三百六十犬，以及所有智慧和世间的护法神的心间，以誓言激励其相续。将命之精华融入四犬的心间。观想四犬比以前更加光彩夺目，具有威力和能力。在结束时，观想四犬将命之精华作为赎命供品献给阿达，并融入自己的心间。以空性之语献供。四欲天母的修持是：嗡 班杂 枳里 枳拉亚 吽 啪！玛玛 巴香 咕汝 玛 斯当 嘉纳 嘎拉耶 囊 达地 玛玛 嘎玛 希日 仲 嘎拉亚 吽 啪！这样念诵，从自己的心间发出光芒，击中四欲天母的命之精华和种子字。光芒照射到它们，一千零八欲天母，以及所有空行母、四时之女王和三界之母众的心间。以誓言激励其相续，融入欲天母的心间。观想她们比以前更加光彩夺目，然后四欲天母各自将命之精华以吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）的形态献给自己，融入自己的心间，直到吽字的足部。结束后，献上空性之语的供养。对于二十一位傲慢者，没有献上心间命之精华，而是：玛拉萨纳耶 吽 啪！扎玛达纳耶 吽 啪！阿比达纳耶 吽 啪！匝耶 比匝耶 吽 啪！阿巴拉吉达 吽 啪！守护誓言者念诵大约一百遍，观想二十一位傲慢者执行自己所命令的事业，并完成所委托的事业。这是按照基拉亚根本续大瑜伽的修持。基拉亚传承的修持是：安住于未被改造的心。所有被现象和轮回涅槃所包含的法，都是自性觉知的本质。自生智慧清晰而无遮蔽，无生无灭的法界自然而不造作，远离先后始终，自然光明而无遮蔽，犹如大海的深处不动摇。安住于此状态中，金刚
English
Oṃ Vajra Kīlī Kīlaya Hūṃ Phaṭ! Hana Hana Vajra. Daha Daha Vajra. Paca Paca Vajra. Matha Matha Vajra. By merely reciting the mantra of the four dogs, light radiates from one's heart, striking the throats of the four dogs. As the mantra revolves to the right and light radiates to the seed syllable, the three hundred and sixty dogs, and all the wisdom and worldly Dharma protectors, are struck in their hearts, inspiring their lineage through their vows. The life essence is absorbed into the hearts of the four dogs. Visualize the four dogs as being more radiant, resplendent, and powerful than before. At the end, visualize the four dogs offering their life essence as a ransom offering to oneself, and absorb it into one's heart. Offer the offering of emptiness. The approach to the four Rematīs is as follows: Oṃ Vajra Kīlī Kīlaya Hūṃ Phaṭ! Mama Bashaṃ Kuru Ma Staṃ Jñāna Karaye Nan Dhati Mama Karma Shri Traṃ Karaya Hūṃ Phaṭ! By reciting this, light radiates from one's heart, striking the life essence and seed syllable of the four Rematīs. As light radiates to them, the one thousand and eight Rematīs, as well as all the mamos, dakinis, the four queens of time, and the assembly of mothers of the three realms, are struck in their hearts. Inspiring their lineage through their vows, absorb them into the hearts of the Rematīs. Visualize them as being more radiant and resplendent than before. Then, the four Rematīs each offer their life essence to oneself in the form of Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), absorbing it into one's heart, up to the hook of the Hūṃ. After finishing, offer the offering of emptiness. For the twenty-one arrogant ones, there is no offering of the life essence of the heart, but rather: Mara Sanaye Hūṃ Phaṭ! Dhrama Tanaye Hūṃ Phaṭ! Abhi Tanaye Hūṃ Phaṭ! Jaye Vijaye Hūṃ Phaṭ! Aparajita Hūṃ Phaṭ! By reciting about a hundred times at the heels of the oath-bound ones, visualize the twenty-one arrogant ones performing the actions that one commands and accomplishing the entrusted activities. This is the approach according to the Kīlaya Root Tantra Mahāyoga. The approach according to the Kīlaya transmission is as follows: Rest in the uncorrected mind. All phenomena encompassed by samsara and nirvana are the essence of self-awareness. Self-arisen wisdom is clear and without obscuration, the unborn and unceasing dharmadhatu is naturally uncorrected, free from beginning and end, naturally luminous and without obscuration, like the unwavering depths of a great ocean. In that state, Vajra
Chinese
所有青年本尊众，皆为自明自显现，明澈而无碍，犹如海中之倒影。之后以金刚童子之心要为首，连同忿怒尊及所有忿怒相，以及护法，念诵真言。缓慢地，观想所有本尊众，各自以蜂鸣之姿，各自念诵各自之真言。所有火声、水声、风声，皆观想为本尊之音声。于未造作之心性中，坛城之所有本尊众，如水中倒影般，觉性自明自显，自解脱于自身，音声自发于自身。真言之光芒，亦以五色之姿，于宫殿中自显现，化为文字之集合，以及五部之轮之集合，之后融入自身之心间。此乃具足阿努瑜伽智慧者之实修，而非仅为形式。总而言之，以经文念诵时，心之体性为空性，安住于未造作中。心之自性为光明，缓慢地，本尊众于空性中，如镜中倒影般，清晰而明亮，体性为显空。所有本尊众，显现即是空性，空性即是显现。于此状态中，同时念诵所有真言，于空性之状态中，音声自发。仅是发声之际，如山谷回音般，于无自性之状态中，本尊与真言之音声自显现。显现之时，亦不作意于空性，于未造作之状态中，自然安住。因此，无生之空性即是法界，无碍之所有音声皆显现为真言之音声，即是觉性之智慧。无二无别，无碍且未造作，自然安住，即是无二大乐。完毕后，以空性之语供养五种供品。此乃依循阿努瑜伽自身之仪轨而修持。以口诀修持，则与大圆满法相应，或已通达四灌顶之意义，或已领悟大圆满法之意义者，所有法之所诠，所有乘之顶峰，所有口诀之精髓，上师传承之经验，皆融为一体，此自性觉智，乃一切佛陀之究竟实相，此无所缘之见，亦是此。无执著之修
English
All the youthful deity assembly are self-aware and self-manifesting, clear and unobstructed, like reflections in the ocean. Then, headed by the essence of Vajrakumara, along with wrathful ones and all wrathful aspects, and oath-bound protectors, by reciting mantras, slowly, contemplate all the deities, each in the manner of a buzzing bee, reciting their own mantras. All sounds of fire, water, and wind are also contemplated as the sounds of the deities. In the state of uncorrected mind, all the deities of the mandala are like reflections in water, awareness is self-clear and self-manifesting, self-liberated in itself, sound self-arising in itself. The light rays of the mantras also self-manifest in the palace in the form of five colors, transforming into a collection of letters and a collection of the wheels of the five families, and then absorbed into one's own heart. This is the practice of someone with the wisdom of Anu Yoga, not just a mere formality. In general, when reciting with scripture, the essence of the mind is emptiness, and it is left uncorrected. The nature of the mind is clear light, and slowly, the deity assembly in emptiness is clear and bright like reflections in a mirror, the characteristic is appearance and emptiness. All the deity assembly is empty as it appears, and appearing as it is empty. In that state, by reciting all the mantras at once, sound self-arises in the state of emptiness. At the very moment of sound, like an echo in the mountains, in the state of no self-nature, the sound of the deity and mantra self-manifests. When it appears, without conceptualizing emptiness, naturally abide in the uncorrected state. Therefore, unborn emptiness is the expanse, and all unobstructed sounds appearing as the sounds of mantras are the wisdom of awareness. Non-duality, unobstructed, uncorrected, and naturally abiding is non-dual great bliss. After finishing, offer the five offerings with empty words. This is the practice according to the Anu Yoga's own tradition. Practicing with instructions is in accordance with the Great Perfection, or for someone who has understood the meaning of the four empowerments, or who has comprehended the meaning of the Great Perfection, the object of all teachings, the pinnacle of all vehicles, the essence of all instructions, the experience of the lineage of gurus, all condensed into one meaning, this self-awareness is the ultimate reality of all Buddhas, and this view without grasping is also this. Undirected meditation.
Chinese
这也是，无所作为的行为也是这，无所舍弃和获得的果也是这，不作意，三时自显大光明也是。八万四千法之所诠释，安住于自生任运大宗派。因此，莲花生大士对乔姆·喀钦·扎措嘉说：唉玛，于此状态中，没有丝毫可修之物。唉玛，于此状态中，没有丝毫可观之物。唉玛，于此状态中，没有丝毫可守护之物。唉玛，于此状态中，没有丝毫可作之物。于无造作心中之界，不散乱，以意义之金刚橛，于无执之法界中获得。如是说，不应偏离大圆满之状态。金刚橛恶咒之念诵为：嗡 班匝 枳里 枳里亚 萨瓦 毕格南 棒 吽 啪特。 帕拉 毕格南 哈萨拉 哈纳 哈纳 吽 啪特。 希 强 阿纳亚 吽 啪特。 阿威夏亚 阿威夏亚 吽 啪特 阿匝瓦拉 匝瓦拉 匝瓦拉 吽 啪特。 达塔亚 达塔亚 吽 啪特。 班达亚 班达亚 吽 啪特。 玛拉萨纳 札玛尔达纳耶 吽 啪特。 萨瓦 阿纳亚 吽 啪特。 吽 吽 玛玛 匝香 咕噜 玛 斯当 嘉纳 嘎拉 诶南 达地 玛玛 嘎玛 希 强 嘎拉亚 吽 啪特。 嗡 朗 吽 朗 斯当巴亚 南。 摩诃嘎亚 巴嘎万 赫利斯提 尼威格里 班匝 吽 嘎拉 吽 吽 啪特 啪特。 嗡 班匝 枳里 枳里亚 匝 吽 棒 霍。 萨瓦 毕格南 班匝 枳里 枳里亚 吽 吽 吽 啪特 啪特 啪特。 班匝 吽 嘎拉 阿。念诵完毕。如是念诵，护法三尊之命要皆为本体。身乃贝摩，依凭顶轮，形状圆形，颜色白色，以命围绕心髓。夏纳为语，于喉间，红色半月之上，红色阿字，以命围绕心髓。日玛德为意，于心间，三角形蓝黑色，其上以命围绕心髓。如是观想，护法之命要与心髓，命要与心髓，观想为极其明显。譬如火燃于干草之上，风吹则更加明亮一般。因此，护法惊恐，对大威德说：做什么？听命于您。